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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-6

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श्रीवसिष्ठ उवाच ।
भूय एव महाबाहो श्रृणु मे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhūya eva mahābāho śrṛṇu me paramaṃ vacaḥ ,
yatte'haṃ prīyamāṇāya vakṣyāmi hitakāmyayā 1
1. śrīvasiṣṭhaḥ uvāca bhūyaḥ eva mahābāho śṛṇu me paramam
vacas yat te aham prīyamāṇāya vakṣyāmi hitakāmyayā
1. śrīvasiṣṭhaḥ uvāca mahābāho bhūyaḥ eva me paramam
vacas śṛṇu yat aham te prīyamāṇāya hitakāmyayā vakṣyāmi
1. Śrī Vasiṣṭha said: O mighty-armed one, listen once more to my supreme instruction, which I shall declare to you - who are receptive - out of a desire for your welfare.
भेदमभ्युपगम्यापि श्रृणु बुद्धिविवृद्धये ।
भवेदल्पप्रबुद्धानामपि नो दुःखिता यथा ॥ २ ॥
bhedamabhyupagamyāpi śrṛṇu buddhivivṛddhaye ,
bhavedalpaprabuddhānāmapi no duḥkhitā yathā 2
2. bhedam abhyupagamya api śṛṇu buddhivivṛddhaye
bhavet alpaprabuddhānām api naḥ duḥkhitā yathā
2. api bhedam abhyupagamya buddhivivṛddhaye śṛṇu
yathā alpaprabuddhānām api naḥ duḥkhitā bhavet
2. Even by acknowledging differentiation (bheda), listen for the growth of understanding (buddhi), so that even those with limited insight may not experience suffering.
यस्याज्ञानात्मनोऽज्ञस्य देह एवात्मभावना ।
उदितेति रुषैवाक्षरिपवोऽभिभवन्ति तम् ॥ ३ ॥
yasyājñānātmano'jñasya deha evātmabhāvanā ,
uditeti ruṣaivākṣaripavo'bhibhavanti tam 3
3. yasya ajñānātmanaḥ ajñasya dehaḥ eva ātma-bhāvanā
uditā iti ruṣā eva akṣa-ripavaḥ abhibhavanti tam
3. yasya ajñānātmanaḥ ajñasya dehaḥ eva ātma-bhāvanā uditā iti,
akṣa-ripavaḥ ruṣā eva tam abhibhavanti.
3. For the ignorant individual, whose intrinsic nature (ātman) is rooted in ignorance (ajñāna), and for whom the conviction has arisen that the body (deha) itself is the self (ātman) – his hostile senses (akṣaripavaḥ), impelled by passion, overpower him.
यस्य ज्ञानात्मनो ज्ञस्य सत्येवात्मनि संस्थितिः ।
संतुष्ट्यैवाक्षसुहृदो न घ्नन्ति तमनिन्दितम् ॥ ४ ॥
yasya jñānātmano jñasya satyevātmani saṃsthitiḥ ,
saṃtuṣṭyaivākṣasuhṛdo na ghnanti tamaninditam 4
4. yasya jñānātmanaḥ jñasya satye eva ātmani saṃsthitiḥ
| santuṣṭyai eva akṣa-suhṛdaḥ na ghnanti tam aninditam
4. yasya jñānātmanaḥ jñasya satye ātmani eva saṃsthitiḥ,
akṣa-suhṛdaḥ santuṣṭyai eva aninditam tam na ghnanti.
4. For the wise individual, whose very self (ātman) is characterized by knowledge (jñāna), and for whom there is steadfastness in the true self (ātman) – his friendly senses (akṣasuhṛdaḥ), through contentment (santuṣṭi) alone, do not harm him, who is blameless.
पदार्थे स्फुरतो यस्य न स्तुतिर्निन्दनादृते ।
स देहं देहदुःखार्थमादत्ते केन हेतुना ॥ ५ ॥
padārthe sphurato yasya na stutirnindanādṛte ,
sa dehaṃ dehaduḥkhārthamādatte kena hetunā 5
5. padārthe sphurataḥ yasya na stutiḥ nindanāt ṛte
| sa deham deha-duḥkha-artham ādatte kena hetunā
5. yasya padārthe sphurataḥ nindanāt ṛte stutiḥ na (asti),
sa kena hetunā deha-duḥkha-artham deham ādatte?
5. For whom, in the manifestation of objects (padārtha), there is no praise (stuti) apart from blame (nindanā) – by what reason (hetu) would that person assume a body (deha) for the purpose of bodily suffering?
नात्मा शरीरसंबन्धी शरीरमपि नात्मनि ।
मिथो विलक्षणावेतौ प्रकाशतमसी यथा ॥ ६ ॥
nātmā śarīrasaṃbandhī śarīramapi nātmani ,
mitho vilakṣaṇāvetau prakāśatamasī yathā 6
6. na ātmā śarīra-sambandhī śarīram api na ātmani
| mithaḥ vilakṣaṇau etau prakāśa-tamasī yathā
6. ātmā śarīra-sambandhī na (asti),
śarīram api ātmani na (asti).
etau mithaḥ vilakṣaṇau,
yathā prakāśa-tamasī.
6. The self (ātman) is not associated with the body (śarīra), nor is the body within the self (ātman). These two (body and self) are mutually distinct, just as light (prakāśa) and darkness (tamasī) are.
सर्वैर्भावविकारैस्तु नित्योन्मुक्तस्त्वलेपकः ।
नात्मास्तमेति भगवान्न चोदेति सदोदितः ॥ ७ ॥
sarvairbhāvavikāraistu nityonmuktastvalepakaḥ ,
nātmāstameti bhagavānna codeti sadoditaḥ 7
7. sarvaiḥ bhāvavikāraiḥ tu nitya unmuktaḥ tu alepakaḥ
na ātmā astam eti bhagavān na ca udeti sadā uditaḥ
7. tu bhagavān ātmā sarvaiḥ bhāvavikāraiḥ nitya unmuktaḥ
alepakaḥ ātmā na astam eti ca na udeti (saḥ hi) sadā uditaḥ
7. Indeed, the revered self (ātman) is eternally free and unattached by all transformations of existence. This divine self (ātman) neither sets nor rises, for it is perpetually manifest.
जडस्याज्ञस्य तुच्छस्य कृतघ्नस्य विनाशिनः ।
शरीरकोपलस्यास्य यद्भवत्यस्तु तत्तथा ॥ ८ ॥
jaḍasyājñasya tucchasya kṛtaghnasya vināśinaḥ ,
śarīrakopalasyāsya yadbhavatyastu tattathā 8
8. jaḍasya ajñasya tucchasya kṛtaghnasya vināśinaḥ
śarīrakopalasya asya yat bhavati astu tat tathā
8. asya jaḍasya ajñasya tucchasya kṛtaghnasya vināśinaḥ śarīrakopalasya yat bhavati,
tat tathā astu
8. Regarding this dull, ignorant, insignificant, ungrateful, and perishable burdensome body, whatever happens to it, let that be.
आदत्ते तत्कथं नित्यं चिन्मयत्वं सदोदितम् ।
ययोरेकपरिज्ञाने जडतैवाऽपरस्थिता ॥ ९ ॥
ādatte tatkathaṃ nityaṃ cinmayatvaṃ sadoditam ,
yayorekaparijñāne jaḍataivā'parasthitā 9
9. ādatte tat katham nityam cinmayatvam sadā uditam
yayoḥ ekaparijñāne jaḍatā eva aparasthitā
9. tat nityam sadā uditam cinmayatvam katham ādatte? yayoḥ ekaparijñāne,
aparasthitā jaḍatā eva (asti).
9. How can that perpetually manifest pure consciousness (cinmayatvam) take on (anything)? For of these two (consciousness and inertness), when one is fully understood, only inertness (jaḍatā) remains in the other.
तयोः कीदृग्विधा भूता समानसुखदुःखता ।
यौ समौ समधर्माणौ न कदाचन तौ कथम् ॥ १० ॥
tayoḥ kīdṛgvidhā bhūtā samānasukhaduḥkhatā ,
yau samau samadharmāṇau na kadācana tau katham 10
10. tayoḥ kīdṛkvidhā bhūtā samānasukhaduḥkhatā
yau samau samadharmāṇau na kadācana tau katham
10. tayoḥ samānasukhaduḥkhatā kīdṛkvidhā bhūtā? yau samau samadharmāṇau,
tau na kadācana katham (syātām)?
10. What kind of equality in pleasure and pain (samanasukhaduḥkhatā) could possibly arise between those two (consciousness and inertness)? Indeed, how could those two ever be equal and possess the same intrinsic nature (dharma)? Never!
यावप्यसक्तावन्योन्यं मिथः संनमितौ कथम् ।
कथं स्थूलोऽणुरूपः स्यादणुः स्थूलः कथं भवेत् ॥ ११ ॥
yāvapyasaktāvanyonyaṃ mithaḥ saṃnamitau katham ,
kathaṃ sthūlo'ṇurūpaḥ syādaṇuḥ sthūlaḥ kathaṃ bhavet 11
11. yau api asaktau anyonyaṃ mithaḥ saṃnamitau katham
katham sthūlaḥ aṇurūpaḥ syāt aṇuḥ sthūlaḥ katham bhavet
11. yau api asaktau anyonyaṃ mithaḥ saṃnamitau katham
sthūlaḥ aṇurūpaḥ katham syāt aṇuḥ sthūlaḥ katham bhavet
11. Even though two things are mutually unattached, how can they be united? How can the gross take the form of the subtle, and how can the subtle become gross?
एकोदये द्वितीयस्य न सत्ता दिनरात्रयोः ।
ज्ञानं नाज्ञानतामेति च्छाया नायाति तापताम् ॥ १२ ॥
ekodaye dvitīyasya na sattā dinarātrayoḥ ,
jñānaṃ nājñānatāmeti cchāyā nāyāti tāpatām 12
12. ekodaye dvitīyasya na sattā dinarātrayoḥ jñānam
na ajñānatām eti cchāyā na āyāti tāpatām
12. dinarātrayoḥ ekodaye dvitīyasya sattā na jñānam
ajñānatām na eti cchāyā tāpatām na āyāti
12. When one (of a pair) arises, the other does not exist, just as with day and night. Knowledge (jñāna) does not turn into ignorance, nor does a shadow become heat.
सद्ब्रह्म नासद्भवति विचित्रास्वपि दृष्टिषु ।
मनागपि न संश्लेषः सर्वगस्यापि देहिनः ॥ १३ ॥
sadbrahma nāsadbhavati vicitrāsvapi dṛṣṭiṣu ,
manāgapi na saṃśleṣaḥ sarvagasyāpi dehinaḥ 13
13. sat brahma na asat bhavati vicitrāsu api dṛṣṭiṣu
manāk api na saṃśleṣaḥ sarvagasya api dehinaḥ
13. vicitrāsu api dṛṣṭiṣu sat brahma asat na bhavati
sarvagasya api dehinaḥ manāk api saṃśleṣaḥ na
13. Even amidst diverse perspectives, the existent (brahman) does not become non-existent. There is not even the slightest contact for the all-pervading embodied one (dehin).
देहेन देहगस्यापि कमलस्येव वारिणा ।
मनागपि न संश्लेषो ब्रह्मणो देहसत्तया ॥ १४ ॥
dehena dehagasyāpi kamalasyeva vāriṇā ,
manāgapi na saṃśleṣo brahmaṇo dehasattayā 14
14. dehena dehagasya api kamalasya iva vāriṇā
manāk api na saṃśleṣaḥ brahmaṇaḥ dehasattayā
14. vāriṇā kamalasya iva dehagasya api brahmaṇaḥ
dehena dehasattayā manāk api saṃśleṣaḥ na
14. Just as a lotus remains unaffected by water, similarly, there is not even the slightest contact (saṃśleṣa) of (brahman) with the body, even for that which is situated within the body, due to the body's very existence.
तद्गतस्याप्यतद्वृत्तेरम्बरस्येव वायुतः ।
जरा मरणमापच्च सुखदुःखे भवाभवौ ॥ १५ ॥
tadgatasyāpyatadvṛtterambarasyeva vāyutaḥ ,
jarā maraṇamāpacca sukhaduḥkhe bhavābhavau 15
15. tadgatasya api atadvṛtteḥ ambarasya iva vāyutaḥ
jarā maraṇam āpat ca sukhaduḥkhe bhavābhavau
15. yathā vāyutaḥ ambarasya iva tadgatasya api atadvṛtteḥ
jarā maraṇam āpat ca sukhaduḥkhe bhavābhavau
15. Old age, death, calamity, pleasure and pain, and the cycles of existence and non-existence do not apply to the self (ātman), which, even though associated with phenomena, does not partake of their nature, just as the sky (ambara), though containing the wind, remains distinct from the wind's qualities.
मनागपि न सन्तीह तस्मात्त्वं निर्वृतो भव ।
स्थितो देहतयाप्युच्चैः पातोत्पातमयो भ्रमः ॥ १६ ॥
manāgapi na santīha tasmāttvaṃ nirvṛto bhava ,
sthito dehatayāpyuccaiḥ pātotpātamayo bhramaḥ 16
16. manāk api na santi iha tasmāt tvam nirvṛtaḥ bhava
sthitaḥ dehatayā api uccaiḥ pātotpātamayaḥ bhramaḥ
16. iha manāk api na santi tasmāt tvam nirvṛtaḥ bhava
dehatayā api sthitaḥ uccaiḥ pātotpātamayaḥ bhramaḥ
16. Therefore, since these [qualities like old age and death mentioned previously] are not present here [in the self (ātman)] even slightly, you should become liberated (nirvṛta). This powerful illusion (bhrama), characterized by constant rise and fall, persists even while one is identified with the body.
दृश्यते केवलं ब्रह्मण्यप्सु वीचिचयो यथा ।
आत्मसत्तोपजीवित्वादात्मानुभवतीह हि ॥ १७ ॥
dṛśyate kevalaṃ brahmaṇyapsu vīcicayo yathā ,
ātmasattopajīvitvādātmānubhavatīha hi 17
17. dṛśyate kevalam brahmaṇi apsu vīcicayaḥ yathā
ātmasattā upajīvitvāt ātmā anubhavati iha hi
17. yathā apsu vīcicayaḥ kevalam dṛśyate brahmaṇi
ātmasattā upajīvitvāt iha hi ātmā anubhavati
17. Just as a multitude of waves is merely seen in the waters, so too is [this delusion or the world] perceived solely in Brahman. Indeed, here, due to its subsistence on the very existence of the self (ātman), the self (ātman) itself experiences [its own nature or existence].
देहयन्त्रं पयःसत्तामात्रादूर्मिमिव स्थितम् ।
आधारस्पन्दनेनाङ्ग यथा क्षोभो न वा भवः ॥ १८ ॥
dehayantraṃ payaḥsattāmātrādūrmimiva sthitam ,
ādhāraspandanenāṅga yathā kṣobho na vā bhavaḥ 18
18. dehayantram payaḥsattāmātrāt ūrmim iva sthitam
ādhāra spandanena aṅga yathā kṣobhaḥ na vā bhavaḥ
18. aṅga yathā payaḥsattāmātrāt ūrmim iva sthitam
dehayantram ādhāraspandanena kṣobhaḥ na vā bhavaḥ
18. O dear one, just as the body-machine (dehayantra), existing like a wave (ūrmi) merely by the presence of water, is [itself] merely the agitation of its underlying support and has no separate coming-into-being (bhava).
सूर्यादेः प्रतिबिम्बस्य तथा देहेन देहिनः ।
सम्यग्दृष्टे यथाभूते वस्तुन्येवाभिजायते ॥ १९ ॥
sūryādeḥ pratibimbasya tathā dehena dehinaḥ ,
samyagdṛṣṭe yathābhūte vastunyevābhijāyate 19
19. sūryādeḥ pratibimbasya tathā dehena dehinaḥ
samyak dṛṣṭe yathābhūte vastuni eva abhijāyate
19. Just as the reflection (pratibimba) of the sun and other luminaries arises, similarly, for the embodied being (dehin), true understanding manifests through the body in an object as it truly is, when it is rightly perceived.
स्थितिर्देहमयो ज्ञानविभ्रमो लयमेति च ।
देहदेहवतोर्ज्ञानाद्यथाभूतार्थयोः स्थितिः ॥ २० ॥
sthitirdehamayo jñānavibhramo layameti ca ,
dehadehavatorjñānādyathābhūtārthayoḥ sthitiḥ 20
20. sthitiḥ dehamayaḥ jñānavibhramaḥ layam eti ca
deha-dehavatoḥ jñānāt yathābhūtārthayoḥ sthitiḥ
20. The bodily existence, which is a delusion (jñānavibhrama) of knowledge, also dissolves. The true state of objects (artha) as they truly are arises from the knowledge of the body (deha) and the embodied one (dehavat).
सत्तासत्तात्मिकोदेति दीपाद्दीपपदार्थयोः ।
असम्यग्दर्शिनो देहस्यावर्तपरिवर्तनैः ॥ २१ ॥
sattāsattātmikodeti dīpāddīpapadārthayoḥ ,
asamyagdarśino dehasyāvartaparivartanaiḥ 21
21. sattā asattātmikā udeti dīpāt dīpapadārthayoḥ
asamyagdarśinaḥ dehasya āvarta-parivartanaiḥ
21. An existence (sattā) whose nature is non-existence (asattātmikā) appears, just as from a lamp (dīpa) appear its components or effects (padārtha). This arises for the one who sees incorrectly (asamyagdarśin), through the body's (deha) continuous cycles and transformations.
अन्तःशून्याः स्फुरन्तीह ते मोहार्जुनपादपाः ।
अपर्यालोचितात्मार्था अपरामृष्टसंविदः ॥ २२ ॥
antaḥśūnyāḥ sphurantīha te mohārjunapādapāḥ ,
aparyālocitātmārthā aparāmṛṣṭasaṃvidaḥ 22
22. antaḥśūnyāḥ sphuranti iha te mohārjunapādapāḥ
aparyālocitātmārthāḥ aparāmṛṣṭasaṃvidaḥ
22. Those prominent trees of delusion (moha), empty within, shine forth here. They are those whose true meaning of the self (ātman) has not been thoroughly examined, and whose consciousness (saṃvid) has not been properly comprehended.
स्पन्दन्ते चेतितोन्मुक्तास्तृणवन्मूढबुद्धयः ।
अनास्थादितचित्तत्वाज्जडाः सर्वे खवायुभिः ॥ २३ ॥
spandante cetitonmuktāstṛṇavanmūḍhabuddhayaḥ ,
anāsthāditacittatvājjaḍāḥ sarve khavāyubhiḥ 23
23. spandante cetita unmuktāḥ tṛṇavat mūḍhabuddhayaḥ
anāsthādita-cittatvāt jaḍāḥ sarve khavāyubhiḥ
23. mūḍhabuddhayaḥ cetita unmuktāḥ tṛṇavat spandante
anāsthādita-cittatvāt sarve jaḍāḥ khavāyubhiḥ
23. Those with deluded intellects, unmindful, merely vibrate like blades of grass. All of them are inert and dull, driven by the forces of space and winds, as their minds are overcome by indifference.
यत्र तत्रोदिताक्रान्ता रटन्ति प्रस्फुरन्ति च ।
तृणकाष्ठादिकं सर्वमाहरन्ति त्यजन्ति च ॥ २४ ॥
yatra tatroditākrāntā raṭanti prasphuranti ca ,
tṛṇakāṣṭhādikaṃ sarvamāharanti tyajanti ca 24
24. yatra tatra udita ākrāntāḥ raṭanti prasphuranti
ca tṛṇakāṣṭhādikam sarvam āharanti tyajanti ca
24. yatra tatra udita ākrāntāḥ raṭanti ca prasphuranti
ca sarvam tṛṇakāṣṭhādikam āharanti ca tyajanti ca
24. Everywhere, they emerge and are overwhelmed, crying out and throbbing. They seize all things - like grass and wood - and then abandon them.
सशब्दस्पर्शरूपाढ्यास्तरङ्गतरलाङ्गकाः ।
जडाः सन्तः स्फुरद्रूपा भृशं स्फाररसासवाः ॥ २५ ॥
saśabdasparśarūpāḍhyāstaraṅgataralāṅgakāḥ ,
jaḍāḥ santaḥ sphuradrūpā bhṛśaṃ sphārarasāsavāḥ 25
25. saśabdasparśarūpāḍhyāḥ taraṅgataralāṅgakāḥ
jaḍāḥ santaḥ sphuradrūpāḥ bhṛśam sphārarasāsavāḥ
25. saśabdasparśarūpāḍhyāḥ taraṅgataralāṅgakāḥ
santaḥ jaḍāḥ sphuradrūpāḥ bhṛśam sphārarasāsavāḥ
25. They are rich with sound, touch, and form, their bodies trembling like waves. Though inert, their forms flicker and they are intensely filled with expanded essences.
सविहारागमापाया महौघा इव दुर्धियः ।
सर्वेषामेव चैतेषां स्थितैवैषा चिदव्यया ॥ २६ ॥
savihārāgamāpāyā mahaughā iva durdhiyaḥ ,
sarveṣāmeva caiteṣāṃ sthitaivaiṣā cidavyayā 26
26. savihārāgamāpāyāḥ mahaughāḥ iva durdhiyaḥ
sarveṣām eva ca eteṣām sthitā eva eṣā cit avyayā
26. durdhiyaḥ savihārāgamāpāyāḥ mahaughāḥ iva
sarveṣām ca eva eteṣām eṣā avyayā cit eva sthitā
26. Those with foolish minds are like great floods, marked by their movements, arrivals, and departures. Yet, in all of them, this imperishable consciousness (cit) remains indeed established.
किंत्वबोधवशादस्याः परां कृपणतां गता ।
श्वाससंततयो ह्यज्ञाल्लोहकारदृतेर्यथा ॥ २७ ॥
kiṃtvabodhavaśādasyāḥ parāṃ kṛpaṇatāṃ gatā ,
śvāsasaṃtatayo hyajñāllohakāradṛteryathā 27
27. kintu abodhavaśāt asyāḥ parām kṛpaṇatām gatāḥ
śvāsasantatayaḥ hi ajñāt lohakāradṛteḥ yathā
27. kintu abodhavaśāt asyāḥ śvāsasantatayaḥ parām
kṛpaṇatām gatāḥ hi ajñāt lohakāradṛteḥ yathā
27. However, due to the sway of non-knowledge (abodha), the continuous vital functions of this (individual) have fallen into an extreme state of wretchedness, just like the bellows operated by an ignorant person.
स्पन्दमात्रार्थमेवाशु दृश्यन्ते नार्थकारिणः ।
तर्जनं गर्जनं मूढाद्धनुर्दण्डगुणादिव ॥ २८ ॥
spandamātrārthamevāśu dṛśyante nārthakāriṇaḥ ,
tarjanaṃ garjanaṃ mūḍhāddhanurdaṇḍaguṇādiva 28
28. spandamātrārtham eva āśu dṛśyante na arthakāriṇaḥ
tarjanam garjanam mūḍhāt dhanurdaṇḍaguṇāt iva
28. āśu eva spandamātrārtham dṛśyante na arthakāriṇaḥ
mūḍhāt tarjanam garjanam dhanurdaṇḍaguṇāt iva
28. These (actions/words) are swiftly perceived as merely causing agitation, achieving no real purpose. The threats and roars of a deluded person (mūḍha) are like the sounds from a bow's staff and string.
श्रूयते मरणायैव चिद्बोधपरिवर्जितम् ।
फलभोगोऽपि यो मूढात्तदरण्यतरोरिव ॥ २९ ॥
śrūyate maraṇāyaiva cidbodhaparivarjitam ,
phalabhogo'pi yo mūḍhāttadaraṇyataroriva 29
29. śrūyate maraṇāya eva citbodhaparivarjitam
phalabhogaḥ api yaḥ mūḍhāt tat araṇyataruḥ iva
29. citbodhaparivarjitam maraṇāya eva śrūyate yaḥ
phalabhogaḥ api mūḍhāt tat araṇyataruḥ iva
29. It is declared that a life devoid of consciousness (cit) and understanding (bodha) is solely directed towards death. Any enjoyment of results (phala) that comes from a deluded person (mūḍha) is like the fruit of a wild forest tree.
तस्मिन्विश्रमणं यत्तच्छिलाफलहके यथा ।
तेन यत्संगमः स स्यात्स्थाणुना भुवि जङ्गले ॥ ३० ॥
tasminviśramaṇaṃ yattacchilāphalahake yathā ,
tena yatsaṃgamaḥ sa syātsthāṇunā bhuvi jaṅgale 30
30. tasmin viśramaṇam yat tat śilāphalake yathā tena
yat saṅgamaḥ sa syāt sthāṇunā bhuvi jaṅgale
30. yat viśramaṇam tasmin tat śilāphalake yathā yat
saṅgamaḥ tena saḥ bhuvi jaṅgale sthāṇunā syāt
30. Any respite (viśramaṇa) that is found with such an individual (mūḍha) is like resting on a stone slab. And any association (saṅgama) with them would be like encountering a barren tree stump (sthāṇu) in a wilderness.
तदर्थं यत्कृतं किंचित्तद्व्योम लकुटैर्हतम् ।
तस्मिन्यदधमे दत्तं तत्त्यक्तं किं न कर्दमे ॥ ३१ ॥
tadarthaṃ yatkṛtaṃ kiṃcittadvyoma lakuṭairhatam ,
tasminyadadhame dattaṃ tattyaktaṃ kiṃ na kardame 31
31. tat artham yat kṛtam kiñcit tat vyoma lakuṭaiḥ hatam |
tasmin yat adhame dattam tat tyaktam kim na kardame ||
31. yat kiñcit tat artham kṛtam,
tat vyoma lakuṭaiḥ hatam iva yat adhame dattam,
tat kardame tyaktam kim na
31. Whatever little is done for such a purpose (i.e., for something futile or unworthy) is like striking the sky with sticks. And whatever is given to an unworthy person, is that not as good as being discarded in mud?
तेन सार्धं कथा यत्तत्कौलेयाह्वानमम्बरे ।
अज्ञानमापदां निष्ठा का हि नापदजानतः ॥ ३२ ॥
tena sārdhaṃ kathā yattatkauleyāhvānamambare ,
ajñānamāpadāṃ niṣṭhā kā hi nāpadajānataḥ 32
32. tena sārdham kathā yat tat kauleyāhvānam ambare
| ajñānam āpadām niṣṭhā kā hi na āpad ajānataḥ ||
32. tena sārdham yat kathā (asti),
tat ambare kauleyāhvānam (iva) ajñānam āpadām niṣṭhā (asti) ajānataḥ kā hi āpad na (bhavati)
32. Any conversation with such a person is like calling a dog in the sky (i.e., futile). Ignorance (ajñāna) is the very foundation of all misfortunes. Indeed, what misfortune does not befall one who is ignorant?
इयं संसारसरणिर्वहत्यज्ञप्रमादतः ।
अज्ञस्योग्राणि दुःखानि सुखान्यपि दृढानि च ॥ ३३ ॥
iyaṃ saṃsārasaraṇirvahatyajñapramādataḥ ,
ajñasyogrāṇi duḥkhāni sukhānyapi dṛḍhāni ca 33
33. iyam saṃsārasaraṇiḥ vahati ajñapramādataḥ |
ajñasya ugrāṇi duḥkhāni sukhāni api dṛḍhāni ca ||
33. iyam saṃsārasaraṇiḥ ajñapramādataḥ vahati ajñasya
duḥkhāni ugrāṇi (santi) ca sukhāni api dṛḍhāni (santi)
33. This path of transmigration (saṃsāra) flows from the heedlessness of the ignorant. For the ignorant person, sufferings are severe, and even pleasures are intensely strong.
पुनःपुनर्निवर्तन्ते युगं प्रत्यचला इव ।
शरीरधनदारादावास्थां समनुबध्नतः ॥ ३४ ॥
punaḥpunarnivartante yugaṃ pratyacalā iva ,
śarīradhanadārādāvāsthāṃ samanubadhnataḥ 34
34. punar punar nivartante yugam prati acalāḥ iva
| śarīradhanadārādau āsthām samanubadhnataḥ ||
34. śarīradhanadārādau āsthām samanubadhnataḥ (janaḥ)
punar punar yugam prati acalāḥ iva nivartante
34. Those who cling firmly to their body, wealth, spouse, and the like, repeatedly return (to cyclic existence), like unmoving mountains in every age.
इदं दुर्दुःखमज्ञस्य न कदाचन शाम्यति ।
अनात्मनि शठे देहे आत्मभावमुपेयुषि ॥ ३५ ॥
idaṃ durduḥkhamajñasya na kadācana śāmyati ,
anātmani śaṭhe dehe ātmabhāvamupeyuṣi 35
35. idam durduḥkham ajñasya na kadācana śāmyati
anātmani śaṭhe dehe ātmabhāvam upeyuṣi
35. ajñasya anātmani śaṭhe dehe ātmabhāvam
upeyuṣi idam durduḥkham kadācana na śāmyati
35. This terrible suffering of the ignorant person never ceases, because they identify with (lit. "have attained the sense of self in") the deceitful body, which is not the true self (ātman).
असद्बोधमयी माया कथं नामापि नश्यति ।
दुर्भावस्वञ्चितधियो वस्तुन्यन्धस्य दुर्मतेः ॥ ३६ ॥
asadbodhamayī māyā kathaṃ nāmāpi naśyati ,
durbhāvasvañcitadhiyo vastunyandhasya durmateḥ 36
36. asadbodhamayī māyā katham nāma api naśyati
durbhāvasvañcitadhiyaḥ vastuni andhasya durmateḥ
36. durbhāvasvañcitadhiyaḥ vastuni andhasya durmateḥ (janasya),
asadbodhamayī māyā katham nāma api naśyati
36. How indeed can this illusion (māyā), which consists of false understanding, be destroyed for a person whose intellect is deceived by negative tendencies, who is blind to reality, and whose mind is perverted?
अवस्तुनि सनेत्रस्य लुठतश्च पदे पदे ।
विषमुत्पद्यते चन्द्रादामोदः कुसुमादिव ॥ ३७ ॥
avastuni sanetrasya luṭhataśca pade pade ,
viṣamutpadyate candrādāmodaḥ kusumādiva 37
37. avastuni sanetrasya luṭhataḥ ca pade pade
viṣam utpadyate candrāt āmodaḥ kusumāt iva
37. sanetrasya ca avastuni pade pade luṭhataḥ,
candrāt viṣam utpadyate,
kusumāt iva āmodaḥ
37. And for one who, despite having eyes, repeatedly stumbles in the unreal, poison is produced from the moon, just as fragrance arises from a flower.
कण्टकश्चैति पयसो दूर्वाङ्कुर इव स्थलात् ।
देहशाल्मलिभोगिन्यो मनोमातङ्गश्रृंखलाः ॥ ३८ ॥
kaṇṭakaścaiti payaso dūrvāṅkura iva sthalāt ,
dehaśālmalibhoginyo manomātaṅgaśrṛṃkhalāḥ 38
38. kaṇṭakaḥ ca eti payasaḥ dūrvāṅkuraḥ iva sthalāt
dehaśālmalibhoginyaḥ manomātaṅgaśṛṅkhalāḥ
38. payasaḥ kaṇṭakaḥ ca eti,
sthalāt dūrvāṅkuraḥ iva.
dehaśālmalibhoginyaḥ manomātaṅgaśṛṅkhalāḥ (santi)
38. Just as a thorn arises from water like a blade of Dūrvā grass grows from dry land, these are the attachments to the body (which is like a thorny silk-cotton tree) and the chains for the elephant-like mind.
अज्ञस्याशाः प्रसूयन्ते सुकृष्टादिव शालयः ।
नरकश्रीरिहाज्ञानं दुष्कृतव्यालवेष्टितम् ॥ ३९ ॥
ajñasyāśāḥ prasūyante sukṛṣṭādiva śālayaḥ ,
narakaśrīrihājñānaṃ duṣkṛtavyālaveṣṭitam 39
39. ajñasya āśāḥ prasūyante sukṛṣṭāt iva śālayaḥ
narakaśrīḥ iha ajñānam duṣkṛtavyālaveṣṭitam
39. ajñasya āśāḥ sukṛṣṭāt śālayaḥ iva prasūyante
duṣkṛtavyālaveṣṭitam ajñānam iha narakaśrīḥ
39. Just as rice plants sprout from well-cultivated land, so too do desires arise in an ignorant person. Indeed, here, ignorance (ajñāna), entwined by the serpents of misdeeds, is the very nature of hell.
परिपालयति प्रीता मयूरी वारिदं यथा ।
नेत्रलोलालिनीलोला स्फुरिताधरपल्लवा ॥ ४० ॥
paripālayati prītā mayūrī vāridaṃ yathā ,
netralolālinīlolā sphuritādharapallavā 40
40. prītā mayūrī vāridam yathā paripālayati
netralolālinīlolā sphuritādharapallavā
40. yathā prītā mayūrī vāridam paripālayati
netralolālinīlolā sphuritādharapallavā (nārī)
40. Just as a delighted peahen cherishes a cloud, so too does she whose eyes are restless like swarming bees and whose quivering lower lip is like a tender sprout (cherish her beloved).
मूर्खार्थमेव विकसत्यङ्गना विषवल्लरी ।
अज्ञस्य हृदि सद्भूमावेव पेलवपल्लवा ॥ ४१ ॥
mūrkhārthameva vikasatyaṅganā viṣavallarī ,
ajñasya hṛdi sadbhūmāveva pelavapallavā 41
41. mūrkhārtham eva vikasati aṅganā viṣavallarī
ajñasya hṛdi sat bhūmau eva pelavapallavā
41. aṅganā viṣavallarī mūrkhārtham eva vikasati (ca)
ajñasya hṛdi sat bhūmau eva pelavapallavā (bhavati)
41. A woman, who is like a poisonous creeper, indeed thrives only for a fool. In the heart of an ignorant person, she puts forth tender shoots as if in fertile ground.
विद्यते पतगच्छायो रागविद्रुमदुर्द्रुमः ।
तरुच्छदलसद्धूमः शस्त्रजालरदोल्मुकः ॥ ४२ ॥
vidyate patagacchāyo rāgavidrumadurdrumaḥ ,
tarucchadalasaddhūmaḥ śastrajālaradolmukaḥ 42
42. vidyate patagacchāyaḥ rāgavidrumadurdrūmaḥ
tarucchadalasaddhūmaḥ śastrajālaradolumukaḥ
42. patagacchāyaḥ rāgavidrumadurdrūmaḥ
tarucchadalasaddhūmaḥ śastrajālaradolumukaḥ vidyate
42. There exists (an entity/person) whose shadow is like that of birds (offering little real protection), who is a malevolent tree characterized by coral-red passion, whose radiant smoke arises from burning tree leaves, and whose teeth are a network of weapons and blazing firebrands.
ज्वलति द्वेषदावाग्निर्हृन्मरौ कायतापदः ।
अज्ञमात्सर्यमनसि परापवदनच्छदा ॥ ४३ ॥
jvalati dveṣadāvāgnirhṛnmarau kāyatāpadaḥ ,
ajñamātsaryamanasi parāpavadanacchadā 43
43. jvalati dveṣadāvāgniḥ hṛtmarau kāyatāpadaḥ
ajñamātsaryamanasi parāpavadanacchadā
43. dveṣadāvāgniḥ hṛtmarau ajñamātsaryamanasi
kāyatāpadaḥ parāpavadanacchadā jvalati
43. A blazing forest fire of hatred burns in the desert of the heart, bringing calamity to the embodied state. It resides within the mind of the ignorant and envious, and its covering consists of slandering others.
ईर्ष्याकमलिनी चिन्ताषट्पदा विलसत्यलम् ।
प्रतिजन्मप्रमृष्टोग्रदुःखकल्लोलविभ्रमम् ॥ ४४ ॥
īrṣyākamalinī cintāṣaṭpadā vilasatyalam ,
pratijanmapramṛṣṭograduḥkhakallolavibhramam 44
44. īrṣyākamalinī cintāṣaṭpadā vilasati alam
pratijanmapramṛṣṭograduḥkhakallolavibhramam
44. īrṣyākamalinī cintāṣaṭpadā
pratijanmapramṛṣṭograduḥkhakallolavibhramam alam vilasati
44. The lotus pond of envy, teeming with bees of worry, thrives excessively, [manifesting] the delusion that the terrible waves of suffering are forgotten in every successive birth.
जडमेव समभ्येति पुनर्मरणवाडवः ।
जन्म बाल्यं व्रजत्येतद्यौवनं युवता जराम् ॥ ४५ ॥
jaḍameva samabhyeti punarmaraṇavāḍavaḥ ,
janma bālyaṃ vrajatyetadyauvanaṃ yuvatā jarām 45
45. jaḍam eva samabhyeti punar maraṇavāḍavaḥ janma
bālyam vrajati etat yauvanam yuvatā jarām
45. maraṇavāḍavaḥ jaḍam eva punar samabhyeti.
janma bālyam vrajati; etat yauvanam; yuvatā jarām
45. Only the dull-witted person repeatedly faces the submarine fire of death. This birth progresses to childhood, then to youth, and youthfulness eventually approaches old age.
जरा मरणमभ्येति मूढस्यैव पुनःपुनः ।
जगज्जीर्णारघट्टेऽस्मिन्रज्ज्वा संसृतिरूपया ॥ ४६ ॥
jarā maraṇamabhyeti mūḍhasyaiva punaḥpunaḥ ,
jagajjīrṇāraghaṭṭe'sminrajjvā saṃsṛtirūpayā 46
46. jarā maraṇam abhyeti mūḍhasya eva punaḥpunaḥ
jagat jīrṇāraghaṭṭe asmin rajjvā saṃsṛtirūpayā
46. jarā mūḍhasya eva maraṇam punaḥpunaḥ abhyeti.
asmin jīrṇāraghaṭṭe jagat saṃsṛtirūpayā rajjvā (asti)
46. Old age repeatedly leads only the deluded person to death. [This occurs] in this world, which is like a dilapidated well-machine, [bound] by the rope in the form of the cycle of rebirth (saṃsāra).
मज्जनोन्मज्जनैरज्ञो यन्त्रे कलशतां गतः ।
यदेव गोष्पदापूरं ज्ञधियः पेलवं जगत् ॥ ४७ ॥
majjanonmajjanairajño yantre kalaśatāṃ gataḥ ,
yadeva goṣpadāpūraṃ jñadhiyaḥ pelavaṃ jagat 47
47. majjano-unmajjanaíḥ ajñaḥ yantre kalaśatām gataḥ
yat eva goṣpadāpūram jñadhiyaḥ pelavam jagat
47. ajñaḥ majjano-unmajjanaíḥ yantre kalaśatām gataḥ
yat eva jagat jñadhiyaḥ goṣpadāpūram pelavam
47. The ignorant one (ajña), through repeated immersions and emergences (in the cycle of existence, saṃsāra), becomes like a pot in a machine. Indeed, that very world, which for a discerning intellect (jñadhiyaḥ) is as insignificant as a puddle filling a cow's hoof-print, (is vast for the ignorant, as described in the next verse).
तदेवापारपर्यन्तमगाधममहात्मनः ।
धियोऽदृश इवाज्ञस्य दीर्घं जठरकोटरात् ॥ ४८ ॥
tadevāpāraparyantamagādhamamahātmanaḥ ,
dhiyo'dṛśa ivājñasya dīrghaṃ jaṭharakoṭarāt 48
48. tat eva apāraparyantam agādham amahātmanaḥ
dhiyaḥ adṛśaḥ iva ajñasya dīrgham jaṭharakoṭarāt
48. tat eva apāraparyantam agādham dīrgham amahātmanaḥ
ajñasya dhiyaḥ adṛśaḥ iva jaṭharakoṭarāt
48. That very (world) appears boundless, unfathomable, and vast to the small-minded and ignorant, as if it were unseen by their own intellect and instead perceived from the deep cavity of their stomach.
न प्रयान्त्यपरं पारं विहङ्ग्यः पञ्जरादिव ।
भावमात्रपरावृत्तवासनाभारनाभयः ॥ ४९ ॥
na prayāntyaparaṃ pāraṃ vihaṅgyaḥ pañjarādiva ,
bhāvamātraparāvṛttavāsanābhāranābhayaḥ 49
49. na prayānti aparam pāram vihaṅgyaḥ pañjarāt
iva bhāvamātrapravṛttavāsanābhāranābhayaḥ
49. bhāvamātrapravṛttavāsanābhāranābhayaḥ
vihaṅgyaḥ pañjarāt iva aparam pāram na prayānti
49. Just like birds cannot reach the far shore from inside their cage, so too (beings) whose very core (nābhi) is the heavy burden of latent impressions (vāsanā), which are activated by mere phenomenal existence, do not attain the ultimate liberation (mokṣa).
स्पष्टीकर्तुं न शक्यन्ते जन्मचक्रस्य नेमयः ।
अज्ञेनेन्द्रियगृध्रार्थं रागान्मृगयुणा तनुः ॥ ५० ॥
spaṣṭīkartuṃ na śakyante janmacakrasya nemayaḥ ,
ajñenendriyagṛdhrārthaṃ rāgānmṛgayuṇā tanuḥ 50
50. spaṣṭīkartum na śakyante janmacakrasya nemayaḥ
ajñena indriyagṛdhrārtham rāgāt mṛgayuṇā tanuḥ
50. ajñena janmacakrasya nemayaḥ spaṣṭīkartum na śakyante.
(tasya) tanuḥ rāgāt indriyagṛdhrārtham mṛgayuṇā.
50. The intricate workings (nemayaḥ) of the cycle of birth (saṃsāra) cannot be clarified by the ignorant (ajña). For them, the body (tanuḥ), driven by attachment (rāga) and for the gratification of greedy senses, is like prey to a hunter (mṛgayuṇā).
संसारारण्य आस्तीर्णा दूरादामिषपिण्डवत् ।
भूतशैलमयी दृष्टिर्मृन्मांसलवमात्रिका ॥ ५१ ॥
saṃsārāraṇya āstīrṇā dūrādāmiṣapiṇḍavat ,
bhūtaśailamayī dṛṣṭirmṛnmāṃsalavamātrikā 51
51. saṃsārāraṇye āstīrṇā dūrāt āmiṣapiṇḍavat
bhūtaśailamayī dṛṣṭiḥ mṛtmāṃsalavamātrikā
51. saṃsārāraṇye dūrāt āmiṣapiṇḍavat āstīrṇā
bhūtaśailamayī dṛṣṭiḥ mṛtmāṃsalavamātrikā
51. In the forest of worldly existence (saṃsāra), a perception (dṛṣṭi) is spread out from afar like a lump of bait. This perception, though appearing as if made of mountains of beings, is in reality merely a fragment of clay and flesh.
मोहात्संलक्ष्यते चित्रपदार्थानन्तरञ्जनः ।
जयत्यनल्पसंकल्पकल्पनाकल्पपादपः ॥ ५२ ॥
mohātsaṃlakṣyate citrapadārthānantarañjanaḥ ,
jayatyanalpasaṃkalpakalpanākalpapādapaḥ 52
52. mohāt saṃlakṣyate citrapadārthānanantarañjanaḥ
jayati analpasaṅkalpakalpanākalpapādapaḥ
52. mohāt citrapadārthānanantarañjanaḥ saṃlakṣyate
analpasaṅkalpakalpanākalpapādapaḥ jayati
52. Due to delusion (moha), a continuous, enchanting display of diverse objects is perceived. This wish-fulfilling tree, made of countless resolves and imaginings, truly triumphs.
अज्ञानात्प्रसृता यस्माज्जगत्पर्णपरम्पराः ।
यस्मिंस्तिष्ठन्ति राजन्ते विशन्ति विलसन्ति च ॥ ५३ ॥
ajñānātprasṛtā yasmājjagatparṇaparamparāḥ ,
yasmiṃstiṣṭhanti rājante viśanti vilasanti ca 53
53. ajñānāt prasṛtāḥ yasmāt jagatparṇaparamparāḥ
yasmin tiṣṭhanti rājante viśanti vilasanti ca
53. yasmāt ajñānāt jagatparṇaparamparāḥ prasṛtāḥ
yasmin tiṣṭhanti rājante viśanti ca vilasanti
53. From which (tree of delusion), successions of world-leaves have sprung forth due to ignorance (ajñāna). In which [tree] these [leaves] stand, shine, enter, and appear brilliantly.
विचित्ररचनोपेता भूरिभोगिविहङ्गमाः ।
यत्र जन्मानि पर्णानि कर्मजालं च कोरकम् ॥ ५४ ॥
vicitraracanopetā bhūribhogivihaṅgamāḥ ,
yatra janmāni parṇāni karmajālaṃ ca korakam 54
54. vicitraracanopetāḥ bhūribhogivihaṅgamāḥ
yatra janmāni parṇāni karmajālam ca korakam
54. vicitraracanopetāḥ bhūribhogivihaṅgamāḥ
yatra janmāni parṇāni ca karmajālam korakam
54. This [tree] is endowed with diverse creations, [and is inhabited by] many enjoying birds. In it, births are the leaves, and the web of actions (karma) is the bud.
फलानि पुण्यपापानि मञ्जर्यो विभवश्रियः ।
अज्ञानेन्दूदये नैता योषिदोषधयः स्फुटम् ॥ ५५ ॥
phalāni puṇyapāpāni mañjaryo vibhavaśriyaḥ ,
ajñānendūdaye naitā yoṣidoṣadhayaḥ sphuṭam 55
55. phalāni puṇyapāpāni mañjaryaḥ vibhavaśriyaḥ
ajñānendūdaye na etāḥ yoṣidoṣadhayaḥ sphuṭam
55. puṇyapāpāni phalāni vibhavaśriyaḥ mañjaryaḥ
ajñānendūdaye etāḥ yoṣidoṣadhayaḥ sphuṭam na
55. Merits and demerits are like fruits, and prosperity and wealth are like blossoms. Yet, even with the rising of the moon of ignorance (ajñāna), these 'women-like herbs' (referring to fleeting worldly allurements) are clearly not truly existent.
संसारवनखण्डेऽस्मिन्परां शोभामुपागताः ।
जन्मजालकलापूर्णस्तमःकालकृतोदयः ॥ ५६ ॥
saṃsāravanakhaṇḍe'sminparāṃ śobhāmupāgatāḥ ,
janmajālakalāpūrṇastamaḥkālakṛtodayaḥ 56
56. saṃsāravanakhaṇḍe asmin parām śobhām upāgatāḥ
janmajālakalāpūrṇaḥ tamaḥkālakṛtōdayaḥ
56. asmin saṃsāravanakhaṇḍe parām śobhām upāgatāḥ
janmajālakalāpūrṇaḥ tamaḥkālakṛtōdayaḥ
56. Within this forest-like expanse of transmigration (saṃsāra), they (the illusory allurements) attained supreme splendor. (The moon of ignorance) is filled with the myriad phases of the cycle of births, and its rise is caused by the era of darkness.
शून्योदितात्मा दोषेशो जयत्यज्ञानचन्द्रमाः ।
अज्ञानेन्दोः प्रसादेन वासनामृतशालिना ॥ ५७ ॥
śūnyoditātmā doṣeśo jayatyajñānacandramāḥ ,
ajñānendoḥ prasādena vāsanāmṛtaśālinā 57
57. śūnyoditātmā doṣeśaḥ jayati ajñānacandramāḥ
ajñānendoḥ prasādena vāsanāmṛtaśālinā
57. śūnyoditātmā doṣeśaḥ ajñānacandramāḥ jayati.
vāsanāmṛtaśālinā ajñānendoḥ prasādena.
57. The moon of ignorance (ajñāna), whose essence (ātman) arises from voidness and which is the lord of all faults, triumphs! By the favor (prasāda) of this moon of ignorance, which abounds in the nectar of latent impressions (vāsanā)...
तर्पिताशाचकोरेण चित्तरत्नरसैषिणा ।
राजहंसविलासिन्यः प्रालेयशिशिराङ्गिकाः ॥ ५८ ॥
tarpitāśācakoreṇa cittaratnarasaiṣiṇā ,
rājahaṃsavilāsinyaḥ prāleyaśiśirāṅgikāḥ 58
58. tarpitāśācakoreṇa cittaratnarasaiṣiṇā
rājahamsavilāsinyaḥ prāleyaśiśirāṅgikāḥ
58. tarpitāśācakoreṇa cittaratnarasaiṣiṇā
rājahamsavilāsinyaḥ prāleyaśiśirāṅgikāḥ
58. Through which (moon of ignorance), the Cakora birds of hope are satisfied, and which seeks the vital essence from the jewel of the mind. (Then appear) the charming royal swans, whose bodies are cool as hoarfrost.
भान्ति कान्ताकुमुद्वत्यो लोललोचनषट्पदाः ।
धम्मिल्लतिमिरोल्लासा लसत्पाण्डुपयोधराः ॥ ५९ ॥
bhānti kāntākumudvatyo lolalocanaṣaṭpadāḥ ,
dhammillatimirollāsā lasatpāṇḍupayodharāḥ 59
59. bhānti kāntākumudvatyaḥ lolalocanaṣaṭpadāḥ
dhammillatimiroullāsāḥ lasatpāṇḍupayodharāḥ
59. kāntākumudvatyaḥ lolalocanaṣaṭpadāḥ
dhammillatimiroullāsāḥ lasatpāṇḍupayodharāḥ bhānti
59. The beloved women shine forth, resembling ponds adorned with night-lotuses, their restless eyes like bees, their dark braided hair manifesting splendor, and their breasts gleaming with a pale hue.
रामारजन्यो राजन्ते तन्मौर्ख्येण
विजृम्भितम् ॥ ६० ॥
rāmārajanyo rājante
tanmaurkhyeṇa vijṛmbhitam 60
60. rāmāḥ rajanyaḥ rājante
tat maurkheṇa vijṛmbhitam
60. rāmāḥ rajanyaḥ rājante
tat maurkheṇa vijṛmbhitam
60. Women and nights shine brightly; this is greatly manifested by foolishness.
आपातमात्रमधुरत्वमनर्थसत्त्वमाद्यन्तवत्त्वमखिलस्थितिभङ्गुरत्वम् ।
अज्ञानशाखिन इति प्रसृतानि राम नानाकृतीनि विपुलानि फलानि तानि ॥ ६१ ॥
āpātamātramadhuratvamanarthasattvamādyantavattvamakhilasthitibhaṅguratvam ,
ajñānaśākhina iti prasṛtāni rāma nānākṛtīni vipulāni phalāni tāni 61
61. āpātamātramadhuratvam anarthasattvam
ādyantavattvam akhilasthitibhaṅguratvam
ajñānaśākhinaḥ iti prasṛtāni
rāma nānākṛtīni vipulāni phalāni tāni
61. rāma ajñānaśākhinaḥ tāni nānākṛtīni
vipulāni phalāni prasṛtāni iti
āpātamātramadhuratvam anarthasattvam
ādyantavattvam akhilasthitibhaṅguratvam
61. O Rāma, these are those abundant fruits of various forms, which have spread forth from the tree of ignorance: the characteristic of being sweet only at first, the nature of harmfulness, the quality of having a beginning and an end, and the inherent fragility of all existence.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 (current chapter) Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216